13 February, 2010

Thanks to Mark Shea for this post. The text below is taken from the "Catholic & Enjoying It!" website. Click on the title of this post to view the original document.

There was nothing left that could conquer Rome; but there was also nothing left that could improve it. It was the strongest thing that was growing weak. It was the best thing that was going to the bad. It is necessary to insist again and again that many civilisations had met in one civilisation of the Mediterranean sea; that it was already universal with a stale and sterile universality. The peoples had pooled their resources and still there was not enough. The empires had gone into partnership and they were still bankrupt. No philosopher who was really philosophical could think anything except that, in that central sea, the wave of the world had risen to its highest, seeming to touch the stars. But the wave was already stooping; for it was only the wave of the world.

That mythology and that philosophy into which paganism has already been analysed had thus both of them been drained most literally to the dregs. If with the multiplication of magic the third department, which we have called the demons, was even increasingly active, it was never anything but destructive. There remains only the fourth element or rather the first; that which had been in a sense forgotten because it was the first. I mean the primary and overpowering yet impalpable impression that the universe after all has one origin and one aim; and because it has an aim must have an author. What became of this great truth in the background of men's minds, at this time, it is perhaps more difficult to determine. Some of the Stoics undoubtedly saw it more and more clearly as the clouds of mythology cleared and thinned away; and great men among them did much even to the last to lay the foundations of a concept of the moral unity of the world. The Jews still held their secret certainty of it jealously behind high fences of exclusiveness; yet it is intensely characteristic of the society and the situation that some fashionable figures, especially fashionable ladies, actually embraced Judaism. But in the case of many others I fancy there entered at this point a new negation. Atheism became really possible in that abnormal time; for atheism is abnormality. It is not merely the denial of a dogma. It is the reversal of a subconscious assumption in the soul; the sense that there is a meaning and a direction in the world it sees. Lucretius, the first evolutionist who endeavoured to substitute Evolution for God, had already dangled before men's eyes his dance of glittering atoms, by which he conceived cosmos as created by chaos. But it was not his strong poetry or his sad philosophy, as I fancy, that made it possible for men to entertain such a vision. It was something in the sense of impotence and despair with which men shook their fists vainly at the stars, as they saw all the best work of humanity sinking slowly and helplessly into a swamp. They could easily believe that even creation itself was not a creation but a perpetual fall, when they saw that the weightiest and worthiest of all human creations was falling by its own weight. They could fancy that all the stars were falling stars; and that the very pillars of their own solemn porticos were bowed under a sort of gradual deluge. To men in that mood there was a reason for atheism that is in some sense reasonable. Mythology might fade and philosophy might stiffen; but if behind these things there was a reality, surely that reality might have sustained things as they sank. There was no God; if there had been a God, surely this was the very moment when He would have moved and saved the world. The life of the great civilisation went on with dreary industry and even with dreary festivity. It was the end of the world, and the worst of it was that it need never end. A convenient compromise had been made between all the multitudinous myths and religions of the Empire; that each group should worship freely and merely live a sort of official flourish of thanks to the tolerant Emperor, by tossing a little incense to him under his official title of Divus. Naturally there was no difficulty about that; or rather it was a long time before the world realised that there ever had been even a trivial difficulty anywhere. The members of some Eastern sect or secret society or other seemed to have made a scene somewhere; nobody could imagine why. The incident occurred once or twice again and began to arouse irritation out of proportion to its insignificance. It was not exactly what these provincials said; though of course it sounded queer enough. They seemed to be saying that God was dead and that they themselves had seen him die. This might be one of the many manias produced by the despair of the age; only they did not seem particularly despairing. They seem quite unnaturally joyful about it, and gave the reason that the death of God had allowed them to eat him and drink his blood. According to other accounts God was not exactly dead after all; there trailed through the bewildered imagination some sort of fantastic procession of the funeral of God, at which the sun turned black, but which ended with the dead omnipotence breaking out of the tomb and rising again like the sun. But it was not the strange story to which anybody paid any particular attention; people in that world had seen queer religions enough to fill a madhouse. It was something in the tone of the madmen and their type of formation. They were a scratch company of barbarians and slaves and poor and unimportant people; but their formation was military; they moved together and were very absolute about who and what was really a part of their little system; and about what they said. However mildly, there was a ring like iron. Men used to many mythologies and moralities could make no analysis of the mystery, except the curious conjecture that they meant what they said. All attempts to make them see reason in the perfectly simple matter of the Emperor's statue seemed to be spoken to deaf men. It was as if a new meteoric metal had fallen on the earth; it was a difference of substance to the touch. Those who touched their foundation fancied they had struck a rock. With a strange rapidity, like the changes of a dream, the proportions of things seemed to change in their presence. Before most men knew what had happened, these few men were palpably present. They were important enough to be ignored. People became suddenly silent about them and walked stiffly past them. We see a new scene, in which the world has drawn its skirts away from these men and women and they stand in the centre of a great space like lepers. The scene changes again and the great space where they stand is overhung on every side with a cloud of witnesses, interminable terraces full of faces looking down towards them intently; for strange things are happening to them. New tortures have been invented for the madmen who have brought good news. That sad and weary society seems almost to find a new energy in establishing its first religious persecution. Nobody yet knows very clearly why that level world has thus lost its balance about the people in its midst; but they stand unnaturally still while the arena and the world seem to revolve round them. And there shone on them in that dark hour a light that has never been darkened; a white fire clinging to that group like an unearthly phosphorescence, blazing its track through the twilights of history and confounding every effort to confound it with the mists of mythology and theory; that shaft of light or lightning by which the world itself has struck and isolated and crowned it; by which its own enemies have made it more illustrious and its own critics have made it more inexplicable; the halo of hatred around the Church of God.